Thera 1.114: Adhimutta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(114):Adhimutta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =114. Adhimutta1= Reborn in this Buddha-age in a brahmin(priest) family at Sāvatthī and named Adhimutta, he became discontented at finding no essence in the brahmin(priest) wisdom, and while he was seeking to escape during his last span of life, he saw the majesty of the Buddha at the presentation of the Jeta Grove. Entering the Monk’s order, he in due course won arahantship(enlightenment). Upon that he addressed those bhikkhus(monks) living with him who were very fat, in this verse: ---- 114 Kāyaduṭṭhullagaruno hīyamānamhi jīvite,|| Sarīrasukhagiddhassa kuto samaṇa sādhutā' ti.|| || ---- 114 If you to this gross body give such heed, Greedy its pleasures to enjoy, the while Life's energies do ebb away, O from where Shall come perfection in the holy life(celibacy)? ---- 1 Cf. CCXLVIII., also ascribed to an Adhimutta of Sāvatthī. ---- =1.12-4 114 Commentary on the stanza of Adhimuttatthera= The stanza starting with Kāyaduṭṭhulla garuno constitutes that of the venerable Thera Adhimutta. What is the origin? It is said that he was reborn in a brahmin family at the time of the Blessed One Padumuttara, and on having attained the age of intelligence, he reached proficiency in all brahmanic lore (brāhmanavijjā), saw disadvantage in sensual pleasures (kāmā), forsook his household life, renounced the world, by becoming a hermit-recluse, lived in the forest, heard about the appearance of Buddha, approached the precincts (upacāra) of human habitations, happened to have caught sight of the Master who was going about surrounded by a clergy of monks, became pious-minded and spread his own reed-raiment at the base of the feet of the Master. The Master, on having come to know of his inclination (ajjhāsaya) stood on that (reed raiment). He made reverential offering of sweet-scented Kāḷanusāra, to the Blessed One who had stood there and praised (abhitthavi) Him with ten stanzas starting with “Samuddharasi’ maṃ lokaṃ (you pulled out this world).” The Master prophesied to him thus: “In time to come, a hundred thounsand aeons (kappa) ahead from now, in the dispensation of the well-self-awakened Buddha, named Gotama, he will and become a monk and an Arahant with six sorts of higher-knowledge,” and departed. On account of that act of merit, he was reborn in the divine world and thereafter, up to the time of the appearance of this Buddha, all that time (tāva), he wandered about his rounds of repeated rebirhts among divine and human beings, and was reborn in a brahmin family at Sāvatti, when this buddha arose. He gained the name of Adhimutta. On having attained the age of intelligence, he reached proficiency in all the brahmanic lore (vijjā) and not finding any essence there, he was in quest of escape (nissarana) owing to the state of his being the last and final existence, and on having seen the power (ānubhāva) of Buddha when He accepted Jetavana, aptly gained pious faith, became a monk in the presence of the Master, placed himself in the path of developing spiritual insight (vipassanā) and attained Arahantship but before long. Hence, has it been said in the Apadāna:– “Blazing bright like the yellow Kanikāra flowers, flashing resembling a candle stick (dīparukkha), shining similar to the morning star, resembling the flashing of lightning in the sky, He was fearless and unfrightened like the lion, the sovereign of the beasts (migarājā); making his light of knowledge manifest, He kept crushing the borde of heretics. I saw the Leader of the world who was pulling up this world, cutting off all doubts. I was a wearer of braided hair (jaṭā) and antelope shin (ajima); I was lofty, straight and possessed of splendour; catching hold of my reed-raiment, I spread the same at the base of His feet. Having collected the unguent Kāḷānusāriya, I accordingly smeared the Tathāgata. Having besmeared the self-awakened Buddha I properly praised the leader of the world. O Great sage, who had crossed the flood! You do pull up this world well; you make it bright with your light of knowledge unveiling your most excellent knowledge. You do turn the wheel of dhamma, crush- ing the holders of other views (paratitthiya); having conquered the battle, you the bull (among men) made the earth quake. Waves in the large ocean become broken at the end of the sea shore (velanta); in the self-same way all heresies (diṭṭhi) become broken in your knowledge. When with a fine meshed fish-net well dropped and brought (sampatānite) the (aquatic) creatures that have gone into the net are there and then (tāvade) oppressed (pīḷita); in that self-same way, the heretics (titthiyā) in the world dependent upon their individual (puthu) heresy, turn about (parivattanti) like me (mārisa) inside your excellent know- ledge. Indeed! You are the protector (nātho), to those who have no relatives; you are the refuge to those who are dis- tressed (aṭṭita) with danger; you are the relief (parāyana) for those who are in need of (atthīnaṃ) release (mutti). You are the sole hero (ekavīro), peerless (asdiso); you constitute the collection (sañcayo) of loving kindness and mercy, in their quantity; you have no equal, you are excellently calm (susamo) and tranquil (santo); you are such as being familiar (vasī) with depeat and victory (jitañjayo). You are firmly wise (dhīro), devoid of delusion (vigatasammoho), free from lustful craving (anejo), and doubt. You are con- tented (tusito) with your anger vomitted (vantadoso); you are pure (nimmalo) self- controlled (saṃyato) and clean (suci). You have gone beyond attachment (saṅgātigo); you have destroyed your pride (hatamado); you are possessor of three kinds of super-science (tevijjo); you have gone to the end of three existences; you have gone beyond the boundry (sīmatigo); you are the teacher of truth (dhammagaru); you have reached your benefit (gatattho); you are of wonderful welfare (hitavabbhuto). You are like a boat which can float across (tārako); you are similar to hidden treasure (nidhi), creator of confidence (assāsakārako); you are unfrightened like a lion; you can afford to be haughty (dappito) similar to the sovereign of elephants. Having praised by means of ten stanzas, Buddha Padumuttara of great reputation, and paid my homage at the feet of the Master, I then stood silent (tunhī aṭṭhāsi). Padumuttara, the world-wise, the worthy recipient of sacrificil offering, the Master, having stood amidst his clergy of monks, spoke these stanzas. I shall announce about him, who spoke well of my moral precepts (sīla), knowledge as well as my good dhamma also, you all listen to me while I am speaking. He will enjoy himself in the heavenly world for sixty thousand aeons (kappa); after having overwhelmed other divine beings, he will exercise sovereignty. Later, after having become a monk, he, being urged by the basis of brightness (sukkamūla), he will become a monk in the dispensation of the Blessed One Gotama. Having become a mong he would clearly abstain from evil deed physically; After having had his all-round comprehension (pariññā) of all cankers he will become canker-free and enter nibbāna. Just as also the thundering (thanayaṃ) rain feed (tappeti) this earth, in that self-same manner, O great Hero! You satisfied (tappayi) me with your teach- ing of the truth (dhamma). Having praised the Leader of the world, His moral precept (sīla), His wisdon (paññā) as well as the dhamma, I have attained perfect peace (paramaṃ santiṃ), the immortal (accutaṃ) path (pada) of nibbāna. Indeed (aho), surely (nūna) is that Glorious One; the Possessor of eye (cakkhumā) would remain (tiṭṭheyya) long (ciraṃ); He would enlighten (vijānyyyuṃ) the unenlightened also (aññātañ ca); He would make men touch (phuseyyuṃ) the immortal (amataṃ) path (padaṃ). This is my final (pacchima) birth (jāti) all existences had been tatally destroyed (pariññāya) all the cankers (sabbāsave), I live canker-free. It was a hundred thousand aeons (kappa) pre- vious to the present when I made my special praise of Buddha. I do not remember any evil existence; this is the fruitful result of my announcement (kittanāya). My depravity had been burnt;… Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke a stanza teaching the monks, who were living together with himself and who exercised much bodily vigour (kāyadaḷhībahule). 114. “To one who is heavy (garuno) with unchastity (kāyaduṭṭhulla), when life is being forsaken (hiyyamāna), whence (kuto) is the well-being (sādhutā) of a monk who hankers after (giddha) bodily bliss (serīrasukha).” There, Kāyaduṭṭullagaruno means: There is unchasitity (duṭṭhullaṃ) owing to the state of being connected with the unpleasant (asubhayogyatā); the unchastity of the body is physical unchastity (kāyaduṭṭhullaṃ); he, to whom bodily unchastity had well developed (sambhāvitaṃ) heavily (garu) is heavy with bodily unchastity (kāyaduṭṭhullagu); having become without wisdom for escape from saṃsāra (anissaranappaññā), he is in pursuit of (pasuto) physical nourishment (kāyaposana) and becomes one with much bodily firmness (kāyadaḷhībahulo); thus, is the meaning; to him, who is heavy with bodily unchastity (kāyaduṭṭhullagaruno). Hiyyamānamhi jīvite means; when the essentials (saṅkhāra) of life (jīvita) is quickly (lahuso) similar to the water of small streams (kunnadīnaṃ). Sarīrasukhagiddhassa means: to one who has reached (āpannassa) the greed (gedhaṃ) for his own bodily bliss with such nourishments as exalted food (panītāhāra) etc. Kuto samanasādhutā means: Whence (kuto), under what circumstance (kena kāranena) would there be (sīyā) goodness (sādhutā) by becoming a monk (samanabhāvena) and good monkhood (susamanatā) to an individual of this like type (evarūpassa puggalassa); definitely (ekaṃsato), however, there is the well-being (sādhutā) of a monk to one who has no regard (nirapekkhassa) for his body and his life, who is contented (santuṭṭhassa) with the satisfaction (santosena) of whatever is procurable (itarītara) and who is but up and doing (āraddhavīriya); thus, is the significance. The Commentary on the stanza of the Thera Adhimutta is complete. ----